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Pridružen: 10 lip 2008 20:55 Postovi: 3438 Lokacija: Santa Fe (New Mexico) Podijelio: 0 zahvala Zahvaljeno je: 72 zahvala
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Bonifacije napisao: Ipak se varas, Hrvoje Hrki,makar u dobroj vjeri,misleci da je takav stav prava poniznost. Ali buduci da vjerujes u objave M. Valtorte,dopusti da citiram sto sam Bog kaze u tim objavama:
"Posvetit cu one koji budu imali dobru volju i ucinit cu da padnu i da se razlupaju u komade oni koji budu imali zlu volju"
"U svim stvarima volja je ona koja odlucuje.Bilo u dobru,bilo u zlu"
"Razmisljajte o moci volje ciji ste neograniceni gospodari. Po njoj mozete dobiti nebo ili pakao"
"Bog vas nije ucinio robovima grijeha.Strasti su ispod vas.Ne iznad vas. Bog vam je dao razum i snagu da njima upravljate. I prvim ljudima,udarenima strogoscu Bozjom,On je ostavio razum i moralnu snagu"
"Jer covjek posjeduje velicanstvenu slobodu volje i moze slobodno htjeti dobro ili zlo,a ima i drugi divni dar-razum koji je sposoban razlikovat dobro od zla. Nitko i nista ne moze sprijecit dobre da odbiju napast i da ostanu vjerni dobru"
"Covjek ima razum i dusu. Po razumu mora se znati vladati kao covjek. Po dusi mora se znati vladati kao svetac"
"Moji obracenici dosli su k Meni s punom voljom da postanu novi i slobodni ljudi. Izgradjivali su vec samim svojim silama pocetak svoga otkupljenja"
"Jer svaki je covjek obdaren dusom i razumom i po njima ima u sebi koliko je dovoljno da mu bude vodicem i zakonom"
"Ali po naravi i razumski cine ono sto propisuje Zakon"
"Dusa potice tromo tijelo da se nastoji pribliziti Bogu"
"Slusaj glas svoje duse"
"Covjek instinktivno trazi istinu na poticaj duse koja je ziva i nazocna i u poganima i trpi u njima jer joj nije ipunjena zelja za Bogom"
"Jer ih neka naravna sklonost tjera da cine dobro"
"Sve nosimo u sebi,i dobro i zlo" Pazi se Hrkane, želi te nasanjkati ovim bogohulnim objavama. WHETHER, AFTER RECEIVING GRACE, A MAN CAN DO GOOD AND AVOID SIN, WITHOUT FURTHER HELP OF GRACE
We proceed to the ninth article thus:
1. It seems that one who has already received grace can do good and avoid sin by himself, without further help of grace. For if anything does not achieve that for which it is given, either it is given in vain, or it is imperfect. Now grace is given to enable us to do good and avoid sin. Hence if one who has received grace is unable to do this, either grace is given in vain, or it is imperfect.
2. Again, the Holy Spirit dwells in us by grace, according to I Cor. 3:16: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" Now the Holy Spirit is omnipotent, and therefore sufficient to make us do good and to keep us from sin. It follows that a man who has received grace can do both of these things, without further help of grace.
3. Again, if a man who has received grace needs further help of grace in order to live rightly and avoid sin, by the same reasoning he will need yet further help of grace after receiving this further grace, and so on to infinity, which is impossible. One who is already in grace, therefore, does not need further help of grace in order to do good and avoid sin. On the other hand: Augustine says (Be Nat. et Grat. 26): "just as even the healthiest eye of the body cannot see unless aided by the radiance of light, so even the most perfectly justified man cannot live rightly unless aided by the eternal light of heavenly righteousness." Now justification is by grace, according to Rom. 3.24: "Being justified freely by his grace." Hence even a man who has already received grace needs further help of grace in order to live rightly.
I answer: as we said in Art. 5, a man needs help from God in two ways, in order to live rightly. First, he needs a habitual gift by which his corrupt nature may be healed, and thereafter raised to perform works such as merit eternal life, which exceed what is commensurate with his nature. Secondly, he needs the help of grace by which God moves him to act. Now a manalready in grace does not need further grace in the form of another infused habit. But there are two reasons why he needs the help of grace in the second way, if he is to act rightly. He needs it for the general reason that no creature can act at all except by the divine moving, as we said in the first article. He also needs it for the special reason that the natural condition of human nature remains corrupt and infected in the flesh, with which it serves the law of sin, according to Rom. 7:25, even though it be healed in the spirit through grace. There remains also a darkness of ignorance in the intellect, on account of which "we know not what we should pray for as we ought," as it is said in Rom. 8:26. We cannot fully know what is for our good, because of the unpredictable course of events, and because we do not even know ourselves perfectly. As it is said in Wisdom 9:14: "the deliberations of mortals are hesitant, and our counsels uncertain." We must therefore be guided and protected by God, who knows and can do all things. Hence even those who are reborn through grace as sons of God ought to pray "and lead us not into temptation," and also "Thy will be done on earth, as it is in heaven," and whatever else in the Lord's prayer is relevant.
On the first point: a gift of habitual grace is not given so that we may dispense with any further divine help, since every creature must be preserved by God in the good which it receives from him. We cannot then conclude that grace is given in vain, or that it is imperfect, from the fact that a man in grace needs divine help in this way. A man will need divine help even in the state of glory, when grace will be perfect in every sense, whereas in this life grace is in one sense imperfect, in that it does not heal a man entirely, as we have said.
On the second point: the operation of the Holy Spirit, which inspires and perfects us, is not confined to the provision of the habitual gift which it causes in us. Together with the Father and the Son, it also inspires and protects us.
On the third point: this reasoning shows that a man needs no further habitual grace. Thomas Aquinas "Nature and Grace"IZMEĐU NEBA I ZEMLJE napisao: Glede teme(ako nisam fulala)...nastojim biti vjernik(uz prisutnu sumnjičavost i propitkivanje).Muž mi je ateist,no mislim da je bolji kao osoba od mene...iako nikad ne zaziva Božju milost,za razliku od mene... Tvoj muž ne zaziva milost, ali sasvim je sigurno da milost zaziva njega, a ti zazivaš milost jer te sama milost već preduhitrila i "tjera" te da ju zazivaš. In relation to adults, God manifests His saving will by the bestowal of sufficient grace upon all. The bestowal of sufficient grace being evidently an effluence of the universal voluntas salvifica, the granting of such grace to all who have attained the use of reason furnishes another proof for the universality of grace. God gives all men sufficient graces. But He is not obliged to give to each efficacious graces, because all that is required to enable man to reach his supernatural destiny is cooperation with sufficient grace, especially with the gratia prima vocans, which is the beginning of all salutary operation. Joseph Pohle "Dogmatic theology, vol. VII" DS 2429 29. Izvan Crkve se ne podjeljuje nikakva milost. - Lk 10,35 36.
DS 2502 Gore spomenute tvrdnje... proglašavamo, osuđujemo i odbacujemo kao krive, zavodljive, kao one koje loše zvuče, sablažnjive, opasne, lakoumne, nepravedne za Crkvu i njezinu praksu, i ne samo u Crkvi nego i za svjetovnu vlast, pogrdne, zavodljive, bezbožne, bogohulne, sumnjive zbog krivovjerja i koje mirišu na krivovjerje, i kao krivovjerne i kao sklone krivovjerju i raskolu, krive, vrlo blize krivovjerju, više pute osuđivane, i konačno kao krivovjerne, i kao one koje kao prihvaćene sadržavaju i koje očito obnavljaju različita krivovjerja, a ponajviše ona koja su bila osuđena u glasovitim Jansenovim tvrdnjama, i to u onom smislu u kojem su bile osuđene.Milost je ta koja traži i zove. DS 373 Kan.3. Tko kaže, da se milost Božja može dobiti ljudskim zazivanjem, a ne da sama milost čini da mi molimo za nju, protuslovi proroku Izaiji ili Apostolu koji isto kaže: "Nađoše me koji me ne tražahu, objavih se onima koji me ne pitahu" [Rim 10,20; usp. Iz 65,1]
Ds 374 Kan.4. Tko tvrdi, da Bog čeka našu volju kako bismo bili očišćeni od grijeha, a ne ispovijeda, da se utjecajem i djelovanjem Duha Svetoga u nama stvara i to da se želimo očistiti, protivi se samom Duhu Svetom koji po Salomonu kaže: "Gospodin priprema volju" [Izr 8,35 Septg.], i Apostolu koji nam sposonosno propovijeda: "Bog u svojoj dobrohotnosti izvodi u vama i htjeti i djelovati" [usp. Fil 2,13].
DS 375 Kan.5. Tko kaže da, kako rast tako i početak vjerovanja, pa i sama naklonost vjerovanju - po kojem vjerujemo u njega koji opravdava bezbožnika, i (po kojem) dolazimo do (pre)porođenja svetog krštenja - nisu po daru milosti, to jest po nadahnuću Duha Svetoga koji ispravlja našu volju od nevjere k vjeri, od bezboštva k pobožnosti, nego da je ono u nama po naravi, taj dokazuje da je neprijatelj apostolskog nauka, budući da blaženi Pavao kaže: "Onaj koji otpoče u vama dobro djelo, dovršit će ga do dana Krista Isusa" [usp. Fil 1,6]; i ono: "Vama je dana milost "za Krista" ne samo u njega vjerovati, nego za njega i trpjeti" [usp. Fil 1,29]; i: "Ta milošću ste spašeni po vjeri! I to ne po sebi! Božji je to dar" [usp. Ef2,8]; Tko naime kaže da je vjera, kojom mi vjerujemo u Boga, naravna, taj na neki način tvrdi da su vjernici i svi koji su strani crkvi Kristovoj.Kužiš?! U tome ti je bit priče. I ne zaboravi; Iv 15,16 Ne izabraste vi mene, nego ja izabrah vas..
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